Abstract: This article sets out to discuss the emergence of (anti) ‘new antisemitism’ as a transnational field of governance, and particularly as a field of racial governance. Romeyn’s interest is not so much in the ‘facts’ of antisemitism or ‘new’ antisemitism, but in the ways in which it functions as a ‘power-knowledge’ field in which a cast of actors—global governance actors, such as the United Nations, UNESCO, the Organisation for Security and Co-Operation in Europe, the European Commission, non-governmental organizations, experts and scholars, and politicians—set out to define, invent measuring tools and technologies, analyse, formulate policy statements and programmes, and develop ‘interventions’ to address and redress (‘fight’) the ‘problem’. Embedded in the new antisemitism as a field of governance are the assumptions that, ideologically, it is imbricated in the universalist anti-racism of the liberal left, and that, culturally, it emanates to a significant extent from within ethnocultural or ethno-religious attitudes peculiar to populations originating from Northern Africa, the Maghreb or, more specifically, from majority Islamic countries. With respect to the latter groups, global governance actors concerned with the fight against the ‘new antisemitism’ instate a ‘regime’ that performatively enacts boundaries of belonging. This regime erects an interior frontier around culture/religion that effectively externalizes and racializes antisemitism.
Abstract: Siamo di fronte ad un "nuovo" antisemitismo? Alle antiche rappresentazioni dell’ebreo e ai radicati pregiudizi si sovrappone oggi la paura di forze oscure veicolate dalla globalizzazione. L’antisemitismo attuale, in sincronia con la recrudescenza del conflitto fra israeliani e palestinesi, rischia inoltre di amalgamarsi con l’antisionismo e di assorbire nuovi elementi nel quadro delle società rese multiculturali a seguito dell’immigrazione. Alla luce di questi processi, il volume propone alcune linee guida per insegnanti e educatori, allo scopo di combattere il pregiudizio antisemita e di formulare un’educazione alla cittadinanza attiva e consapevole. Contrastare l’antisemitismo - così come ogni forma di islamofobia e di razzismo - significa realizzare, in particolare nella scuola, un confronto interculturale aperto e pluralistico che aiuti a superare gli stereotipi e l’intolleranza. Tale progetto educativo comporta una dimensione morale e di scelta personale che impedisca di compiere discriminazioni e divenirne complici, o anche semplici "spettatori". L’intervento formativo, quindi, oltre al potenziamento delle capacità razionali e di decentramento cognitivo, implica anche la costruzione di empatia, di responsabilità personale e di prossimità verso tutti. In questo senso, occorre ripensare l´educazione e la didattica riguardanti la Shoah in chiave di paradigma che spinge ad una riflessione sul senso della vita e che, attraverso la storia e la memoria dei testimoni, da Anne Frank a Etty Hillesum, conduce ad una solidarietà con tutte le vittime del passato e del presente.
Abstract: Consists of thematically organized texts by Trigano, previously published in various French on-line newsletters, broadcast on the French Jewish Radio J, and at various conferences. They analyze the phenomenon of the new antisemitism, including accusations in the French press against the Jews and Israel, boycotts against Israel, a typology of anti-Zionists, alter-Juifs (Jews who identify as Jews but define Jews through the hostile view of others), and the deconstruction of Judaism. Exposes the specificities of French antisemitism since 2000, especially in the context of postmodernist thought, which encourages the creation of parallel and diverging interpretations of the past, including World War II. Argues that Holocaust revisionism and denial have enabled Faurisson, inter alia, to attain huge media coverage. Emphasizes the role of the Internet in the politicization of history, and shows how the usurpation of Jewish history and heritage by the Left on behalf of the Palestinians has roots in Christian supersessionist theology. Notes that rejection of the Jews and Israel are also based on the claim that monotheism is the source of phallocracy. Characterizes the European Union as a new imperialist power, which destroys nation states and national identities, and rejects Jewish autonomy. Concludes that present-day antisemitism is a massive phenomenon, which threatens the foundations of modernity and European civilization. The very survival of the Jewish people is at stake.
Abstract: This article deals with antisemitism in Europe and post-Holocaust Sweden and Denmark specifically. The idea that it is always “the same old antisemitism” that pops up and “shows its ugly face” does not find support in this study. Instead, we distinguish between three different kinds of contemporary antisemitisms: Classic antisemitism, Aufklärungsantisemitismus, and Israel-derived antisemitism. Our findings suggest that each of these antisemitisms is inspired by different underlying “philosophies,” and that they are carried by different social groups and manifested in different ways. In the Scandinavian countries today, we find that there is less classic antisemitism, much more Aufklärungsantisemitismus, and a relatively stronger presence of Israel-derived antisemitism. In our analysis this specifically Scandinavian pattern of antisemitisms is closely related to the highly developed processes of modernization in the Scandinavian countries on the one hand and the relatively large numbers of recently arrived immigrants from the Middle East on the other. This appears to imply that antisemitism based on racial prejudices is losing ground, as is antisemitism based on religious convictions. However, according to the European Union Agency For Fundamental Rights (FRA) in Antisemitism: Overview of Data Available in the European Union 2007-2017 (Luxembourg: Luxembourg Publications Office of the European Union, 2018), the incidence of violent antisemitic attacks seems to be on the rise. These typically emanate from small pockets of individuals in the population who share an image of all Jews being accomplices to whatever the State of Israel does. Considering how the processes of modernization operate it is assumed that other countries in Europe will follow a similar trajectory. Rationalization, secularization, and individuation will also come to penetrate these societies and weaken notions of “race” and “religion” as springboards for antisemitism. Thus, tendencies towards Aufklärungsantisemitismus will be strengthened. If integrating and getting rid of the marginalization and condescending treatment of its newly arrived Muslim inhabitants does not succeed, Israel-derived antisemitism can be expected to thrive. The pattern of antisemitisms in Denmark and Sweden might be a preview of what antisemitisms in twenty-first-century Europe could come to look like.
Abstract: Minden országnak ahogyan megvan a maga sajátos nyelve, története, kultúrája, úgy a mindezekhez szervesen hozzátartozó, szintén csak a rá jellemzôen sajátos viszonya a zsidókhoz, s így az antiszemitizmushoz is. Minden újabb, a zsidósággal kapcsolatos esemény e régi hagyományra épül rá, s ebbôl vált ki friss reakciókat. Az úgynevezett európai „új antiszemitizmus” feltámadását nem a jelenlegi izraeli–palesztin konfliktus eseményei idézik elô, hanem az a mélyebb (a holokausztban már egyszer igazi arcát leleplezô), ezeréves európai– zsidó konfliktus – ama régi – talált benne alkalmat és ürügyet, hogy ismét feltámadjon. Alig leplezett vágy, hogy az izraelieket (a zsidókat) ugyanolyannak lássák, mint az európaiak kénytelen- kelletlen saját magukat: a holokauszt elkövetôinek. Hiszen az a narratíva is egyre nehezebben tartható tovább, hogy holokauszthoz csak a németeknek lenne közük – épp ellenkezôleg: világosodik ki lassan a kép – szinte az egész Nyugatés Kelet-Európát egyesítô közös tett volt.
Abstract: The purpose of this article is to analyze and confute some of the arguments recently put forward by important Italian intellectuals against Jews and against Israel. Neo anti-Semitism camouflaged as anti-Zionism is spreading in Italy today. Three main examples of this phenomenon are given: Sergio Romano, Alberto Asor Rosa, and Barbara Spinelli. Romano claims that the memory of the Shoah has become an insurance policy and is used by Israel as a diplomatic weapon, while Israel itself is "a war-mongering, imperialist, arrogant nation" and "an unscrupulous liar." Asor Rosa claims that Israel "developed a marvelous army" but at the same time "the tradition and thinking melted away," while Israel affirms, he writes, "the racial superiority of the Jewish people." For Barbara Spinelli: "Israel constitutes a scandal" for the way in which Moses' religion validates "rights which are often meta-historical" and "linked to sacred texts." Spinelli thinks that Israel should express its culpability to Palestinians and Islam. She goes as far as stating that some Israelis dream "of a sort of second holocaust." She also attacks the "double and contradictory loyalty" of the Jews. There is a short analysis of the Italian press and of the stand of the Catholic Church. The lynch in Ramallah is discussed, as well as the declarations of Ambassador Vento. The author also raises the question of school textbooks, the boycott against Israeli universities, and the existence of other voices, very different from the ones mentioned above.
Abstract: This article examines the sense of Jewish vulnerability and exclusion in Europe that has resulted from manifestations, and Jewish perceptions, of the “new anti-Semitism,” and the role of Islamic communities in Europe in propagating this form of hatred of Jews. First emerging in 2000 with the outbreak of the second Palestinian Intifada, and tied in with the Middle East conflict, anger at Israel is directed at Diaspora Jewish communities. This “new anti-Semitism” targets the Jewish collective with the characteristics of anti-Semitism previously aimed at individual Jews. The article focuses on the wave of anti-Semitism that erupted as a result of the 2014 Israeli–Hamas War. Based on an analysis of European Jewish communities, it considers the active part played by European Muslim communities in perpetrating the new anti-Semitism. Using an analysis of survey data, emigration statistics and newspaper opinion articles by leading European Jewish intellectuals, the article considers how the new anti-Semitism is adversely affecting Jewish–Muslim relations and the concomitant sense of “belonging” of European Jewry. The article considers what is required to overcome the new anti-Semitism propagated by Muslim communities to restore a greater sense of Jewish belonging to, and identification with, Europe.
Abstract: Loin d’avoir disparu, la haine des Juifs est entrée dans un nouveau régime en se fixant sur Israël, cible d’une guerre médiatique de haute intensité. L’antisionisme radical, dont l’objectif est la destruction de l’État juif, représente en effet la dernière figure historique prise par la judéophobie. À ce titre, négatrice du droit à l’existence d’une nation, elle constitue l’une des principales formes contemporaines du racisme. Pour comprendre comment s’est accomplie la mondialisation de cette nouvelle configuration antijuive, l’auteur dissèque le nouveau discours de propagande des ennemis déclarés d’Israël tel qu’il s’est développé au cours des années 2000-2010. La nouvelle vision antijuive, qui consiste à « nazifier » les « sionistes » en tant qu’« agresseurs » et à « judaïser » corrélativement les Palestiniens en tant que « victimes », permet d’accuser les « sionistes » de « génocide » ou de « palestinocide ». Ce discours de propagande est replacé dans son contexte international, marqué par une menace islamiste centrée sur l’appel au jihad contre les Juifs.
Analysant divers matériaux symboliques exploités par la nouvelle propagande antijuive — images ou discours —, P.-A. Taguieff donne à comprendre comment et pourquoi la haine des Juifs, plus d’un demi-siècle après la Shoah, a pu renaître sous les habits neufs de l’« antiracisme » et de l’« anticolonialisme » et, grâce aux médias, se diffuser en recueillant l’assentiment d’individus parfois convaincus d’être étrangers à tout préjugé antijuif.
Abstract: Placards carrying images of swastikas superimposed on the Star of David and the Israeli flag were commonplace in street-level protests about the recent Israeli military actions and the conflict in Gaza in December 2008 and January 2009. Allusions between Nazi genocidal practices and the activities of the Israeli state were also drawn in some of the speeches at protest meetings and press commentary on the conflict. Although this was not the first occasion that the ‘Nazi card’ had been played against Israel and Jews, the prevalence of the phenomenon appears to indicate its growing normalisation. Playing the ‘Nazi card’ is a discursive act involving the use of Nazi or related terms or symbols (Nazism, Hitler, swastikas, etc.) in reference to Jews, Israel, Zionism or aspects of the Jewish experience. It manifests in words uttered in speech or in writing, or in visual representations such as artwork, drawings, caricatures, cartoons, graffiti, daubings and scratchings, or visual expressions such as a Nazi salute or the clicking of heels. In many instances, the playing of the Nazi card is unquestionably antisemitic. However, the inclusion of particular modes of criticism of Israel in definitions of antisemitism has provoked controversy. The result has been a war of words which has stagnated into an intellectual and discursive cul-de-sac of claim and counter-claim about what does and does not qualify as antisemitism. Because of this, in focusing on discourse, this report attempts to shift the focus of analysis of contemporary antisemitism onto new ground: away from labelling and defining the problem, to an understanding of the consequences of particular discourse. By unravelling and dissecting various manifestations of the phenomenon, the report reveals how the playing of the Nazi card scratches deep wounds by invoking painful collective memory of the Holocaust. It also offers some recommendations as to how the problem might be addressed.
Abstract: Worauf lassen wir uns ein, wenn wir Antisemitismus begreifen wollen? Meinen wir ein Gefühl, ein Ressentiment, eine Haltung, ein Gerücht oder gar nur ein Vorurteil über eine bestimmte soziale und kulturelle Gruppe, die Juden genannt wird? Ressentiments gegen Juden kommen von Rechten, Linken, der Mitte, von Muslimen, sogar von anderen Juden.
Vor diesem Hintergrund ist es Zeit, Bilanz zu ziehen, und eine erweiterte Fassung des mittlerweile zum Standardwerk avancierten Sammelbandes zur Frage des »neuen Antisemitismus« vorzulegen. Die bisherigen Beiträge werden ergänzt um neue Texte, unter anderem zur aktuellen Situation in Großbritannien, Frankreich und Polen sowie um Erörterungen zur Agitation im Netz und um eine Untersuchung zu antisemitischen Einstellungen unter Flüchtlingen. Die älteren Texte sind jeweils zudem durch ein Postskriptum der Autoren angereichert. So ist das Buch nun mehr als ein Diskussionsband, es ist eine Dokumentation und eine Fortsetzung der globalen Debatte über den »neuen Antisemitismus« zugleich.
Topics: Antisemitism, Antisemitism: Education against, Antisemitism: Far right, Antisemitism: Left-Wing, Antisemitism: Muslim, Antisemitism: New Antisemitism, Antisemitism: Monitoring, Antisemitism: Discourse, Main Topic: Antisemitism, Terrorism, European Union, Integration
Abstract: Il serait dramatique, et éminemment regrettable, qu'aucune voix ne s'élève aujourd'hui pour dénoncer « l'antisémitisme », dont les manifestations spectaculaires se sont multipliées au cours des deux dernières années - sans que les médias ne leur accordent la moindre place, à quelques exceptions près, - au moment même où se produit une très forte résurgence. Pierre-André Taguieff nous alerte sur cette seconde vague, post-nazie, ayant pris une forme tout à fait nouvelle : héritière des arguments traditionnels de l'antisémitisme, elle allie antisionisme et processus d'islamisation. Il la nomme nouvelle judéophobie. Ses expressions les plus récentes : en France, la multiplication des actes déliquants contre des synagogues, mais aussi les insultes et menaces adressées à des familles juives installées en banlieue, et tout récemment, un certain match de football France-Algérie ; au niveau international, la conférence de Durban, à la fin du mois d'août 2001, au cours de laquelle se jouèrent des pressions énormes pour stigmatiser et exclure les organisations israéliennes et juives ; et puis, les déclarations d'Oussama ben Laden depuis le 11 septembre. Dans le nouveau contexte géopolitique qui s'est brutalement dessiné, les intellectuels et la presse français restent curieusement muets, comme pétrifiés. Ils sont pris entre les thématiques de la victimisation sociologique des jeunes de banlieue et la dénonciation du fanatisme islamique. Pourtant, il est urgent de refuser intolérance et fanatisme, de décrire une évolution inquiétante très précisément, et de dénoncer toute pensée « amalgamante ». Le livre est né d'une communication donnée par l'auteur au Sénat lors du colloque « Les nouveaux visages de l'antisémitisme », le 14 octobre 2001.
Abstract: Antisemitism has been around since the existence of Jews. Recently, it has manifested itself worldwide in a contemporary form. New antisemitism refers to the use of double standards towards the State of Israel, demonizing its acts as well as questioning the country’s raison d’être. The Boycott, Divestment, Sanctions (BDS) movement, present in many aspects of everyday life from trade to academia, is widely regarded as the most obvious type of new antisemitism. While there are several studies focusing on the emergence of new antisemitism in the Western world, there is a lack of academic research regarding its existence and forms of manifestation in Central and Eastern Europe. There are even fewer reports examining the phenomenon from a regional perspective based on a uniform set of criteria. This research fills this gap by examining the different forms of anti-Semitism in the Visegrád countries (the Czech Republic, Hungary, Poland and Slovakia), with a particular focus on new anti-Semitism. This report examines the phenomenon in country-specific case studies, considering the region’s historical, legal, and political context in its comprehensive analysis.
Abstract: Judaken discusses the various strands that constitute the so-called ‘new antisemitism’. He argues that this is not the first time a new crisis of antisemitism has been heralded. Indeed, in the wake of every major struggle in the Arab-Israeli conflict since the Six Day War, prominent scholars and advocates have sounded the alarm about a crisis resulting from the rise of what they designated a ‘new antisemitism’. Moreover, what writers point to as the vectors of the new antisemitism—Holocaust denial, the antisemitism of the extreme left, antisemitism in the Islamic world, anti-Zionism as antisemitism, even anti-racism as antisemitism—all have a fairly long history. What has changed are the role of information technologies and the geo-global context in which they function. These technologies have both facilitated the global dissemination of antisemitism as well as furnishing new means of combatting it. At bottom, this electronic warfare is both a symptom and a cause of the global forces at work in antisemitism today. After delineating the constellation of factors in the rise of global antisemitism post-September 2000, Judaken then draws on the work of Léon Poliakov, Judith Butler, Jean-Paul Sartre and the Frankfurt School, among others, to assess what Pierre-André Taguieff most aptly calls the ‘new Judaeophobia’.
Author(s): Beloff (Lord); Benz, Wolfgang; Billig, Michael; Cesarani, David; Cohn-Sherbok, Dan; Cruise O'Brien, Conor; Elazar, Daniel J.; Dinerstein, Leonard; Fein, Helen; Gebert, Konstanty; Glazer, Nathan; Gould, Julius; Jakobovitz, Immanuel (Lord); Kushner, Tony; Leibler, Isi; Lerman, Antony; Marrus, Michael R.; Mitten, Richard; Pelinka, Anton; Pouakov, Leon; Raab, Earl; Rotensreich, Nathan; Roth, Stephen J.; Schnapper, Dominique; Strauss, Herbert A.; Wisse, Ruth R.; Wistrich, Robert; Wodak, Ruth
Abstract: We recently addressed the following statement and questions on the strength and nature of anti-Semitism in the 1990s to a number of Jews and non-Jews throughout the world:
Talk of a ‘revival’ or ‘resurgence’ of anti-Semitism is now commonplace. This seems to be the result of developments in the former USSR and in Eastern and Central Europe since 1989, but also of increasing reports of anti-Semitic incidents taking place throughout Western Europe and similar problems emerging in North America, South America, Australia and South Africa.
1) How serious is the recent ‘resurgence’ of anti-Semitism? Is this in any sense a global phenomenon? Is talk of a ‘revival of antisemitism’ justified?
2) What are in your view the most important contemporary manifestations of anti-Semitism? Should anti-Semitism still mainly be seen as a phenomenon of extreme right- and left-wing politics and ideology, or is contemporary anti-Semitism more seriously present in popular culture, within political and social élites, in the school playground?
3) What role, if any, do you think the conflict between Israel and the Arab world is playing in fostering anti-Jewish sentiment? How important is the emergence of Islamic fundamentalism in this context? To what extent is anti-Semitism today taking the guise of anti-Zionism?
4) Finally, if there is indeed an upsurge in antiswemitism, what do you think are its major causes? What part is nationalism, particularly in the Commonwealth of Independent States and in Eastern and Central Europe, playing in causing or exacerbating contemporary anti-Semitism? Do you agree that there was until recently a post-Holocaust taboo on anti-Semitism that has now been lifted?
Abstract: Never since the end of World War II have anti-Jewish sentiments gained such currency in France among so many different social groups. Never have these sentiments been so publicly expressed and met so little intellectual and political resistance as they have since the year 2000. As the number of anti-Jewish incidents escalates, the anti-racist demonstrations that ordinarily would respond to them are nowhere in sight. Important questions therefore need to be put now about the shockingly common acceptance of anti-Semitic attitudes and behavior. In this important book, Mr. Taguieff surveys the landscape of contemporary anti-Semitism, describing its leading figures, the role of the conflict between Israelis and Palestinians, the Islamic influence in promoting anti-Zionism, and the blindness, complacency, or connivance of various institutions, groups, and individuals. The new wave of anti-Semitism spreading around the world, the author shows, is based on a polemical and fanciful amalgam of Jews, Israelis, and "Zionists" as representatives of an evil power. In the eyes of the new anti-Jews, the world's ills can be explained by Israel's existence. The chief accusation, purveyed especially by international Islamic circles and the heirs to Third Worldism, is that "Zionism," far from being a respectable nationalism like that of the Palestinians, is actually a form of colonialism, imperialism, and racism. The old European anti-Semitism, Mr. Taguieff notes, was a particular kind of racism, directed against Jews. The new worldwide anti-Semitism seeks to turn the charge of racism against the Jews.
Abstract: Wo liegt die Grenze zwischen legitimer Kritik an Israel und Antisemitismus? Hat sich der Antisemitismus in der Ideenwelt des Islam etabliert? Inwieweit spielen bei linkem Antizionimus antisemitische Topoi eine Rolle? Seit einigen Jahren gibt es eine neue, weltweit geführte Debatte über den Antisemitismus. Nicht mehr Rechtsextremismus und Vergangenheitsbewältigung stehen dabei im Vordergrund, sondern die kontroversen Positionen gegenüber dem Nahostkonflikt. In zahlreichen Originalbeiträgen dokumentiert der Band den internationalen Stand der Debatte erstmals für das deutsche Publikum. Mit Texten von Omer Bartov, Ulrich Beck, Micha Brumlik, Ian Buruma, Judith Butler, Dan Diner, Daniel Jonah Goldhagen, Thomas Haury, Jeffrey Herf, Tony Judt, Gerd Koenen, Matthias Küntzel, Antony Lerman, Andrei Markovits, Michael Walzer, Robert Wistrich und Moshe Zimmermann.
Abstract: Beller's review article takes as its starting point the essays published in a recent collection exploring the question of a ‘new antisemitism’. He claims that this debate has generated more heat than light. Warnings about the rise of a new antisemitism in Europe, especially on the left, are greatly exaggerated, largely unjustified and approach a form of psychological ‘projection’. Anti-Zionism is not necessarily antisemitism. Zionism is an ethnonationalist ideology and, as such, contradicts the universalist logic of the socialist and liberal left; the enthusiastic support for Israel by European socialist parties from 1948 until the 1970s was anomalous. Nevertheless, the recent critical approach taken by the liberal European media to Israeli policy is not usually anti-Zionist, but rather holding Israel to its own high moral standards. If there is conflation between anti-Zionist and antisemitic attitudes this reflects the similarly conflating Zionist belief that Israel is the expression of the Jewish people's right to national self-determination. Some manifestations of Arab/Muslim anti-Zionism do indeed exhibit the worst forms of antisemitism. However, there are reasons for this hostility. Heated assertions decrying the denial of the right of Israel to exist are distractions from the very problematic issues raised by Arab grievances. A deeper question here involves the conflict between the Muslim world and two forms of western modernity: neo-conservative, uniform, nationally based rationalism; and the more ‘postmodern’, critical and pluralist tradition of European (and American) left/liberal intellectuals. Ironically, current American and Israeli policy now represents the former ‘modernity’, while the latter, critical tradition derives to a great extent from the experience of the Jewish diaspora. The diasporic Jewish tradition is the model to which Israel and its supporters should look to secure Israel's peaceful, sustainable future.
Abstract: The purpose of this document is to catalyze a systemic approach in London. Meeting
the challenge of Israel's delegitimization requires a loosely coordinated and orchestrated
response, sometimes even taking a personal or non-public form. Therefore, all parties
will have to leave their comfort zones: Israel will have to let Jewish communities lead
the counter-attack in places, such as London, that require nuance and cultural
sensitivity; and Jewish institutions will have to allow for innovative thinking, new tools,
and aggressive experimentation that usually takes place outside of the established
community. All parties will have to come to terms with the idea that it takes 'all
instruments in the orchestra' to win this fight. Importantly, critics from the political left,
because they represent liberal values, are also an invaluable voice in delegitimizing
Israel's delegitimization, notwithstanding their common criticism of the Jewish
community's traditional institutions and the policies of the State of Israel.
